To consider Sikhism as an offshoot of pantheistic Hindu tradition is not just a gross theological distortion but a calculated communal posture. Sikhism, in fact, introduced a qualitatively new mode of thought in the realm of religious philosophies of the World. Before Guru Nanak the Ultimate Reality was considered as manifesting itself primarily through (i) re-incarnation in the human form, (ii) revelation in the Word. (iii) Diffusion of the Creative Principle in the Universe, (iv) dwelling in the self qua soul conceived as efflux of the Absolute. Whereas Sikhism unambiguously rejects the re-incarnation theory and stitches beyond the scope of the above conceptions. Sikhism views God as formless, supra-temporal or time-transcendent beyond conception, beyond description. God only communicates from time to time through the medium of chosen ones; even though in Himself, He descends in Time i.e. in history. Guru Gobind Singh, accordingly, while bestowing the spiritual aspect on the Adi Granth, conferred the temporal aspect of the Guruship on the collectivity of the followers of this new path of religion. The Adi Granth therefore, became Guru Granth, while panth was elevated to the level of Guru-panth—Guru-khalsa, whose collective societal form is the phenomenal expression of the supra-temporal God—Akal Murat.

“Khalsa Mero Roop hai Khas,

Khalsa mein he karon Niwas.”’*

 Supra-temporal Akal Murat’s expression in the collective societal form of Khalsa Panth makes it obligatory upon the Panth to perform its socio-political responsibilities, as well as exercise its inherent sovereignty.

It is in this context that Sikh Gurus aimed their salves both at the exploitative strangle-hold of the _ ritualistic Brahaminical order as well as at the repressive, chauvinistic rulers. Sikhism attacked both the caste system and the promised ‘short-cuts’ to redemption; exploded the myth of caste superiority and struck at the very roots of the economic plunder by the Brahmins. This explains their (Brahmins) becoming inimical to Sikhism as also their constant attempts at effecting either total assimilation of Sikhs in Hindu society in the manner of the assimilation of the Buddhists and the Jains, or total annihilation of this new radical faith.

Liberation of the shackled millions from the socio-religious snare of casteism and ritualism and unjust political Establishment of the time is Central to the Multidimensional doctrine of the Gurus. The prospect of liberation from these two vile demons made castes other than Brahmins throng under the banner of the Guru Khalsa. It is the socio-political objective of the Khalsa which made the confrontation with Brahmins and the rulers inevitable. It was difficult for Brahmins to give up the privileged social status as also the sources of their

*Khalsa is my true manifestation. In Khalsa alone do I dwell.

economic gains that they had been enjoying since the days of ‘Mannu-Simiriti, (the code evolved by Mannu ostensibly for the purpose of division of labour but actually to perpetuate the domination of Brahmins). Consequently, they evolved a threefold strategy to wipe out of existence any affront to their position. Sikhism was to be destroyed through a three pronged attack-(1) external suppression, (2). Internal sabotage, (3) by projecting Sikhs as the martial wing of the Hindu Society.

(1) To engineer external suppression, rulers of the time must be set against the Sikhs as the resulting conflict with imperial might will surely destroy this audacious microscopic minority. By poisoning the mind of the Mughals, Chandu maneuvered the execution of Guru Arjan Dev, Mubarak Rai’s presence in his official capacity as the Dewan of Delhi at the time of Guru Tegh Bahadur’s execution cannot be dismissed as accidental rather we find its echo in the pernicious advice rendered to the Nawab of Sirhind by Dewan Sucha Nand, when he called for the destruction of the innocent Sahibzadas, (seven and nine years old sons of Guru Gobind Singh) and compared them to the ‘offspring’s of a snake’. It was the Muslim Nawab of Malerkotla who protested against this outrageous massacre of innocence and the vilest insult to God. Guru Gobind Singh faced greater opposition from the Hindu Rajas than from the Mughal rulers. After suffering repeated reversals at the hands of Guru Gobind Singh, the Hindu Rajas invited the Mughal army to launch a joint action against the Guru. At this junction also, Guru Gobind Singh was extended all support by Muslims like Pir Bader-U-Din Shah nick-named Budhu Shah, Ghani Khan and Nabi Khan. In fact Muslim association with the Gurus dates back to the time of Guru Nanak whose entire Bani (Inspired Word) was rendered through the musical notes of Mardana’s rabab (stringed instrument). Guru Arjan Dev cemented this association by getting the foundation stone of the Golden Temple laid by Mian Mir. In sharp contrast to this, Brahmins never relented in their efforts to destroy Sikhism. During the British period also the theory that Sikhs had not reconciled to the loss of their sovereign kingdom and were only waiting for the opportune moment to strike in order to re-assert their Sovereignty was sold to the British by the Hindu Historians who interpreted Non-participation of the Sikhs in 1857 revolt as an expression of their resentment and indignation against the Hindu collaboration with British Imperialism in subjugating them. Consequently Sikhs had to resort to Morchas and face British bullets in order to retrieve their Gurdwaras from the Masands_ (corrupt and licentious imposters that had reduced Sikh temples to sources of economic plunder). Even the Jalianwala Bagh massacre by General Dyer was, by and large, a Sikh tragedy.

(2) Internal sabotage has been in Operation ever since the emergence of the Sikh fatth. It surfaces from time to time in various shapes and moves like (i) installing an imposter Guru in the person of Ram Rai to undermine the position of Guru Har Rai, (ii) attempting to continue the institution of living Guruship despite Guru Gobind Singh’s Hukamnama (Commandment) which conferred Guruship upon the Adi-Granth for all times, ‘Sab Sikhon Ko Hukam Hai, Guru Maneyo Granth’ (ii) floating and financing agencies like Nirankaries, and  Radha Soamies.

(3) Projection of Sikhs as the Martial Wing of the Hindu society through instances like Guru Tegh Bahadur’s sacrifice at Delhi and the rescue of Hindu women from the clutches of the invading forces of Ahmad Shah Abdali by the valiant Sikhs is the most dangerous of all the moves for it operates through the subtle art of flattery and through the Goebbelian technique of repeating a lie ad-infinitum till it registers itself as an indisputable truth. Brahmins, therefore, continue harping that Sikhs form an integral part of Hindu society conveniently turning a blind eye to the creation and evolution of the Sikh nation. Guru Nanak and his followers left no one in doubt about the establishment of a new order, a new religion, a distinct nation when it was proclaimed ‘nako Hindu, na Musalman’.* Guru Gobind Singh formalized the creation of separate Sikh nation in 1699 in the body and historical perspective of the Khalsa Panth. Sikh Nation achieved full maturity with the establishment of Sikh Raj by Maharaja Ranjit Singh and thus fulfilled all formal international obligations involved in recognizing their nation-status. The Sikhs were recognized, as a separate nation by France, England, Russia, China and Afghanistan. Even the British dared not disturb the nation status of the Sikhs despite the tremendous pressure mounted over them by the Hindu fundamentalists. It is true that Guru Nanak denounced Janju (sacred thread) as an empty symbol of defunct virtues. It is also true that Guru Teah Bahadur sacrificed his life for the protection of Janju. But to interpret Guru Tegh Bahadur’s sacrifice as departure from Guru Nanak’s denunciation of this ritual is not only a deliberete distortion but also an outrageous sacrilege of the Sikh philosophy. The fact is that Guru Tegh Bahadur did not sacrifice his life for the protection of ‘Janju’ as a ritual, but for ‘Janju’ as a symbol of distinct religious entity and its inherent right for absolute freedom. To-day Sikh identity and their right to freedom are at stake and they stand at the cross-roads of history where either they must assert their independent entity or forever perish in the omnivorous jaws of the intolerant Brahmanical orthodoxy.

Sikh Gurus had launched a relentless crusade against two mighty evils—socially retrogressive Brahminical order on the one hand and fanatical despotism of the State on the other. Their objective was to evolve a classless social order with emphasis on work, sharing of one’s wealth, and cultivation of the essential attributes of God through ‘Simran’ (meditative communion]. Khalsa Panth, therefore will forever remain committed to this noble objective of the Gurus. Religion and polity, therefore, will always remain inseparable in Sikh ethos. In this context it is important to understand that militancy forms an integral feature of Sikhism as is evident from the invocation of the sword as a symbol of ‘Shakti’ in the opening lines of the Sikh prayer.

‘The Sword I salute first

To Guru Nanak, then, I bow.

And militant trends in Sikh struggle today are not expression of Sikh fundamentalism

(*Neither Hindu nor Muslim. ’’Prithom Bhagouti Simar Ke, Guru Nanak Layee Dhiayee”)

but flow as a natural corollary of the growing consciousness of separate Sikh identify and reflect their determination to preserve it.

SIKH TRADITIONS

As we have said earlier, The Sikhs have their own distinct way of life and clear-cut ideology, socio-religious identity and a mission given to them by their Gurus. On 13th April, 1699, Guru Gobind Singh formally created the Sikh nation and bestowed on them five freedoms— freedom from political and social slavery; freedom from past religious traditions and cultural complexes; freedom from blind acceptance of the sacredness of Vedas, Sanskrit, Avtars, Cows and Brahmins; freedom from earlier lineage of race, caste or family and freedom from superstitions, prejudices, customs, taboos, rituals, or practices. After satisfying himself about their unflinching commitment to sacrifice even their lives for a noble cause, Guru selected five “Beloved ones” (Pyaras) and baptized them _ as future leaders of the Guru Panth. It is significant that four ‘Beloved ones’ out of the five belonged to the Sudra Caste defined as lowliest of the low by the Brahmanical order.

Dismissing the ritualistic conventions of the past as decadent and motivated, a new nation was welded and trained with a clear cut mission to fight against injustice, oppression and tyranny, to serve, suffer, and sacrifice for the cause of Man irrespective of sex, religion, race, caste or creed. From the sixteenth century onwards, throughout the Mughal period and the British Raj, Sikhs maintained their ideals, and separate identity. The Sikh nation throughout their history has, practised and lived by the principles of Equality, Liberty and Fraternity. Efforts by Delhi Kings to destroy their identity by the force of arms and the subtle mechanizations of the Brahminical order to absorb them in its main stream always met with failure due to their steadfast devotion to the noble mission of Sikhism as outlined by the Great Guru.

Eminent historians such as Indu Bhushan Banarjee, Hari Ram Gupta, N.K. Sinha and Dr. Gokal Chand Narang, have all acknowledged Sikhs as a nation of self-respecting people who fought against injustice, oppression and tyranny for the freedom of down-trodden people of India. They have all recognized Sikhs as a separate nation committed t